English
This is the Thag Dam manuscript of Ma. A profound treasure, handwritten by the common ancestor Nyangrel. From the Ba-letter manuscript of Ngari Panchen. Written with pure intention, virtuous Bodhicitta dedication. Just as the ocean's droplets and colors, etc. Appear distinctly without mixing, yet are of the water's essence. Likewise, good and bad dharmas. Whatever appears, subsides in its own mind. The view of the three realms' purity abides. Homage to the Bhagavan, glorious Samantabhadra. The sphere of space pervading all. A treasure of wisdom arising in various ways. The depth is difficult to fathom, the expanse of the ocean. By the mind itself, Samantabhadra. Without effort, various things naturally arise. Unspoken, whatever sound is heard. Uncontrived, play arises as adornment. The three realms' purity spontaneously arises. Thus it is proclaimed: Even the appearance in the upper realm of gods is, I, Bodhicitta, am the mind itself. Even the appearance in the middle realm of humans is, I, Bodhicitta, am the mind itself. Explanation. Even the appearance in the lower realm of nagas is, I, Bodhicitta. Even the appearance in the three realms, with the palace and pure lands of the Sugatas, is, I, Bodhicitta. Even the Akaniṣṭha abode, including the Tangleochen, is, I, Bodhicitta. Even the four castes and five castes are, I, Bodhicitta. Even the appearance with countless billions of Buddhas is, I, Bodhicitta. Even the appearance with the victorious parents and retinue is, I, Bodhicitta. Even the appearance with assemblies and groups is, I, Bodhicitta. Even the appearance with names and marks, shapes and colors, ornaments and attire, main deity and retinue, is, I, Bodhicitta. Even the appearance with gods and humans is, I, Bodhicitta. Even the division of wisdom into categories is, I, Bodhicitta. Even the division into father and mother is, I, Bodhicitta. Even the appearance of the continuum of birth, aging, sickness, and death is, I, Bodhicitta. Even the transformation into happiness and suffering is, I, Bodhicitta. Even the grasping at "I" and "mine" is, I, Bodhicitta. Even the division into directions and factions is, I, Bodhicitta. Even the division into good and bad, right and wrong, is, I, Bodhicitta. Even the division into higher realms and lower realms is, I, Bodhicitta. Even the division into samsara and nirvana is, I, Bodhicitta. Even the division into high and low is, I, Bodhicitta. Even the division into benefit and harm is, I, Bodhicitta. Even the grasping at existence and non-existence is, I, Bodhicitta. Even the grasping at gods and demons is, I, Bodhicitta. Even the grasping at consciousness and matter is, I, Bodhicitta. Likewise, in all of appearance and existence, grasping at "I" without "I".
Chinese
并且，我就是觉悟智慧的心。心生出各种各样的美好，对此执着和贪恋，就会看到对自己有利有害的各种事物。这是因为自己不认识自己，所以自己束缚自己。所有这些都是因为自己的心没有停止各种变化，对于什么都不是的东西来说，什么都是；对于什么都不是的东西来说，什么都能觉知；在什么都没有的地方，什么都显现。觉悟智慧不停止地在自己身上运作。从自身清净，在自身寂静，从自身解脱，在自身清净。自身具有自身不尽的庄严轮，自身具有自身不尽的秘密轮，自身具有自身不尽的线轮，自身具有自身不尽的功德轮，自身具有自身不尽的事业轮。所有这些都是自身从自身不间断地运作。没有什么不是心的体性。一切都是心的总括。一切都在心中圆满。心不依赖于外缘，本来就存在于佛的五种功德：身、秘密、线、功德、事业之中。从原始以来就是完全清净的。就这样，线中空性显现而存在。例如，像淤泥中的莲花，不会被淤泥沾染一样。不仅仅是言辞，没有怀疑。如果对自明的深处有了决断，就不会被轮回的过患所压迫，三时不变，精髓存在。二十五君臣也无有分别，会成为谁的解脱之处呢？四位智者的印记。四种灌顶的交付印记从教令中获得。三界完全清净的意念，交付给了宝藏绽放的力量。交付印。印印印。嘎雅。
English
And, I am the mind of awakened wisdom. The mind arises in various kinds of goodness, and by clinging and being attached to it, one sees various things that are beneficial and harmful to oneself. This is because one does not know oneself, so one binds oneself. All of these are because one's own mind does not cease various changes, for what is nothing, everything is; for what is nothing, everything can be known; where there is nothing, everything appears. Awakened wisdom operates on itself without ceasing. Purified from oneself, pacified in oneself, liberated from oneself, purified in oneself. Oneself has one's own inexhaustible wheel of adornment, oneself has one's own inexhaustible wheel of secret, oneself has one's own inexhaustible wheel of thread, oneself has one's own inexhaustible wheel of qualities, oneself has one's own inexhaustible wheel of activities. All of these are oneself operating from oneself without interruption. There is nothing that is not the nature of mind. Everything is the totality of mind. Everything is perfected in the mind. The mind does not depend on external conditions, it inherently exists in the five qualities of the Buddha: body, secret, thread, qualities, and activities. From the beginning, it is completely pure. Thus, emptiness manifests and exists in the thread. For example, like a lotus in the mud, it is not stained by the mud. It is not just words, there is no doubt. If one has a decisive understanding of the depth of self-awareness, one will not be oppressed by the faults of samsara, the essence remains unchanged in the three times. The twenty-five lords and subjects are also without distinction, who will they become a place of liberation for? The seals of the four wise men. The entrustment seals of the four empowerments are obtained from the command. The intention of the three realms completely pure, is entrusted to the power of the treasure's blossoming. Entrustment seal. Seal seal seal. Gahya.
Chinese
清净之后，是显现影像的明镜。 自他无别的法性，是智慧法性显现。 嬉戏之后不退转，安乐而行。 大乐菩提心，是心的自性。 不由因缘所生，不为对治所动摇。 因缘不能摧毁，因此不对治所动摇。 离一切戏论，唯一不舍弃的本初。 无边显现，却永不穷尽的虚空。 无始以来，恒常显现的自性。 任何处也不动摇，周遍一切的自性。 任何美妙的显现，都是执着的自性。 任何美好的事物，都是随心所欲使用的自性。 自性未被改造，显现种种的自性。 这是大学者毗玛拉米扎（Vimalamitra）对王后雅舍扎（Yashodhara）的教诲。
English
Having been cleansed, it is a mirror in which images appear. The nature of reality, inseparable from self and other, is the arising of the nature of wisdom. Enjoy without diminishing, act in bliss. The nature of the great bliss bodhichitta is the nature of mind. Not born from causes, it is not moved by the extreme of antidotes. Because it is not destroyed by conditions, it is not moved by antidotes. The one single, free from all, without abandoning the original state. The expanse that is limitless yet never exhausted. The nature of always arising, without beginning. The nature of going everywhere, without moving anywhere. The nature of attachment itself, no matter how good or bad. The nature of using everything at will, no matter how good or bad. The nature of various appearances, without altering the natural state. Thus, the great master Vimalamitra advised Queen Yashodhara.
Chinese
彼。自己环绕自己，自己恐惧自己，自己对自己造成伤害，自己对自己施加利益，自己被自己奴役，自己观察自己，自己吃喝，自己把自己装饰美好，自己把自己看作丑陋，自己对自己取舍，衰老和生病死亡，享受，苦乐等等不可思议地生起和消逝，但一切都是自己对自己享受，一切都是自己。自己显现为多种多样而不混合。不混合而完全圆满。逐渐地滴落。那么自生的智慧大光明是如何显现的呢？显现为多种多样。如何显现为多种多样呢？显现为五大元素也是本来就自生的，显现为外器和内情也是本来就自生的，显现为男女和雌雄同体也是本来就自生的，显现为人和非人也是本来就自生的，显现为善趣和恶趣也是本来就自生的，显现为快乐和痛苦也是本来就自生的，显现为三界众生也是本来就自生的，显现为三世善逝也是本来就自生的，显现为男女夜叉和傲慢者也是本来就自生的，显现为肢体和感官也是本来就自生的，显现为觉知和物质也是本来就自生的，显现为形状和颜色也是本来就自生的，显现为数量和差别也是本来就自生的，显现为有色和无色也是本来就自生的，显现为神变和幻变也是本来就觉知自生的。如是等等不可思议的显现一切都是本来就觉知自生的。从何时自生呢？三时一体没有差别。无始无终本来清净。如是说，从无始无终之时起，觉知如勇士般自生自显。为何显现为多种多样呢？因为在无形上假立为有形，在无色上假立为有色，在无形状上假立为有形状，在无名上假立为有名，在无组和堆上假立为组和堆。
English
That. Revolving around itself, fearing itself, harming itself, benefiting itself, being enslaved by itself, observing itself, eating and drinking itself, adorning itself beautifully, viewing itself as ugly, accepting and rejecting itself, aging, sickening, and dying, experiencing, happiness and suffering, etc., arising and ceasing in inconceivable ways, yet all is itself enjoying itself; all is only itself. Itself appears in various forms but is unmixed. Unmixed and perfectly complete. Gradually dripping. So, how is that great self-arisen wisdom of awareness itself? It appears in various forms. How does it appear in various forms? Appearing as the five elements is also inherently self-arisen, appearing as outer environment and inner beings is also inherently self-arisen, appearing as male, female, and hermaphrodite is also inherently self-arisen, appearing as humans and non-humans is also inherently self-arisen, appearing as higher realms and lower realms is also inherently self-arisen, appearing as happiness and suffering is also inherently self-arisen, appearing as sentient beings of the three realms is also inherently self-arisen, appearing as Sugatas of the three times is also inherently self-arisen, appearing as male and female yakshas and arrogant ones is also inherently self-arisen, appearing as limbs and senses is also inherently self-arisen, appearing as awareness and matter is also inherently self-arisen, appearing as shapes and colors is also inherently self-arisen, appearing as numbers and distinctions is also inherently self-arisen, appearing as form and formless is also inherently self-arisen, appearing as miraculous powers and magical transformations is also inherently awareness self-arisen. All the inconceivable appearances such as these are inherently awareness self-arisen. From what time does it self-arise? The three times are one, there is no difference. Without beginning, without end, primordially pure. As it is said, from the time without beginning or end, awareness, like a hero, is self-arisen and self-manifest. Why does it appear in various forms? Because on the formless, form is imputed; on the colorless, color is imputed; on the shapeless, shape is imputed; on the nameless, name is imputed; on the ungrouped and unclustered, groups and clusters are imputed.
Chinese
区分地基，对于没有数量和差别的，进行数量和差别的考察与区分，对于没有作为和行动的，作为多种作为和行动等等，以不可思议的方式分为种类和类别。因为对此执着和贪恋，所以自性显现为多种多样，并且显现为多种多样。那么，多种多样的自性已经准备完毕了吗？还是没有准备完毕呢？本来就是准备完毕的。本来是如何准备完毕的呢？不是从他处产生，而是从自身产生，自身从原始以来就已经完成和准备完毕的缘故。现在，那个本身需要修证吗？还是不需要呢？因为从一开始就已经准备完毕，所以根本不需要修证。如果不是本来就准备完毕，那么现在修证也不会变成准备完毕，即使准备完毕，也是已作之法，所以会变成过去已作。过去已作是坏灭之法。那么，是需要修证深处自性，还是修证已作之法呢？因为智慧随后准备完毕，并且执着于无边无际的分别，所以需要修证。如果修证，那么如何准备完毕呢？因为精华菩提心法身大乐是为了消除多种多样，所以应当观修和修证多种多样。当多种多样变成准备完毕时，就是精华法身准备完毕。多种多样是如何准备的呢？这就是多种多样的自性中蕴含的广大。在智慧的自性中，菩提心的光明灯是作用。分别的时刻是，当蕴含断绝时，就舍弃了狭隘。在觉性出现的时候，心和智慧被隔开，从心中取舍，在轮回中漂泊。当智慧的分别念清净时，觉性自明，自己抓住自己，安住在光明无执中。心和智慧分开的程度是，蕴含稍微好转，执着念头清净，念头停止活动。智慧在无念中显现。那是怎样的呢？因为佛没有习气的业，智慧的业清明，并且存在于没有执着念头的状态中。产生的道路是，心从欲望的三门，即口和两个鼻孔产生，智慧从梵穴和双眼产生。智慧有两种，自性和作用。自性是，三重智慧的意。作用有四种形象，三个明点，四种关联，两种需要，安住。